An Animated Introduction to the Famous Thought Experiment, the “Trolley Problem,” Narrated by Harry Shearer

You don’t have to get too deep into the study of ethics before you run across the trol­ley prob­lem. It comes up so read­i­ly that it hard­ly needs an intro­duc­tion: a run­away train is on course to col­lide with and kill five peo­ple work­ing on the tracks, but you can pull a lever that will switch it to anoth­er sec­tion of track on which stands only one per­son. Do you pull it? Accord­ing to a pure­ly util­i­tar­i­an inter­pre­ta­tion, you should, since one life lost sure­ly beats five lives lost. But faced with the deci­sion, real indi­vid­u­als tend to strug­gle: not pulling the lever feels like let­ting five peo­ple die, but pulling it feels like mur­der­ing one.

What if you could stop the train by push­ing one espe­cial­ly large indi­vid­ual off a bridge into the train’s path, stop­ping it but killing him? Few say, or at least admit, that they would do it. But why not? The Har­ry Shear­er-nar­rat­ed ani­ma­tion above, a part of BBC Radio 4 and The Open Uni­ver­si­ty’s series on the his­to­ry of ideas, con­sid­ers what our respons­es reveal about how we think eth­i­cal­ly.

“What the trol­ley prob­lem exam­ines is whether moral deci­sions are sim­ply about out­comes, or about the man­ner in which you achieve them,” says Shear­er. “Lots of peo­ple say they would switch the points, but they would­n’t push the man off the bridge. Are they sim­ply incon­sis­tent… or are they on to some­thing?

The TED-Ed video just above, writ­ten by edu­ca­tor Eleanor Nelsen, gets deep­er into what they might be on to. “The dilem­ma in its many vari­a­tions reveals that what we think is right or wrong depends on fac­tors oth­er than a log­i­cal weigh­ing of the pros and cons,” says Nelsen. “For exam­ple, men are more like­ly than women to say it’s okay to push the man over the bridge. So are peo­ple who watch a com­e­dy clip before doing the thought exper­i­ment. And in one vir­tu­al real­i­ty study, peo­ple were more will­ing to sac­ri­fice men than women.” The study of “Trol­ley­ol­o­gy,” a sub­ject since Philip­pa Foot first artic­u­lat­ed the prob­lem in 1967, now finds “researchers who study autonomous sys­tems” col­lab­o­rat­ing with philoso­phers “to address the com­plex prob­lem of pro­gram­ming ethics into machines.” Alter­na­tive­ly, of course, they could just put the ques­tion to the near­est two-year-old.

Relat­ed Con­tent:

How Can I Know Right From Wrong? Watch Phi­los­o­phy Ani­ma­tions on Ethics Nar­rat­ed by Har­ry Shear­er

What Is Free­dom? Watch Four Phi­los­o­phy Ani­ma­tions on Free­dom & Free Will Nar­rat­ed by Har­ry Shear­er

48 Ani­mat­ed Videos Explain the His­to­ry of Ideas: From Aris­to­tle to Sartre

Oxford’s Free Course A Romp Through Ethics for Com­plete Begin­ners Will Teach You Right from Wrong

Watch a 2‑Year-Old Solve Philosophy’s Famous Eth­i­cal “Trol­ley Prob­lem” (It Doesn’t End Well)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

A Stunning Live Concert Film of Queen Performing in Montreal, Digitally Restored to Perfection (1981)

The leg­end of Queen is immor­tal. It needs no fur­ther bur­nish­ing, not even, some might argue, by the most recent Oscar-win­ning biopic. The film may game­ly recre­ate the stage­craft of Britain’s most oper­at­ic export. But once you’ve seen the real thing, what need of a sub­sti­tute? For the mil­lions who loved them before Wayne’s World brought them back to glob­al con­scious­ness, and the mil­lions who came to love them after­ward, the only thing that could be bet­ter than watch­ing live Queen is watch­ing more live Queen.

If you’re one of those mil­lions, you’ll thrill at this con­cert film of Queen live in Mon­tre­al in 1981, “at their near peak,” writes Twist­ed Sifter. The footage you see here has been lov­ing­ly restored from an orig­i­nal release that chopped two dif­fer­ent nights’ per­for­mances togeth­er in a hash the band hat­ed.

The restora­tion, as Bri­an May him­self explained in 2007, is now “much much more true to what actu­al­ly hap­pened at any giv­en moment…. And I do find that once I’m five min­utes into the film, I’m caught up in it as a real live show.” It is, he says, “a great piece of work.”

Direct­ed by Saul Swim­mer, the doc­u­men­tar­i­an who made George Harrison’s Con­cert for Bangladesh, the film was plagued by mis­un­der­stand­ing and hos­til­i­ty, as May describes it. Fred­die Mer­cury hat­ed the expe­ri­ence and the direc­tor. “What you will see,” says the gui­tarist, “is a very edgy, angry band, carv­ing out a per­for­mance in a rather uncom­fort­able sit­u­a­tion.” But what per­for­mances they are. “High ener­gy, real, and raw.”

Yet no jus­tice was done to the elec­tric rage they brought to the stage those two nights. The film was shot on very high-qual­i­ty 35mm, then very bad­ly edit­ed with poor attempts at match­ing sound and video from dif­fer­ent per­for­mances. In 1984, an even worse VHS ver­sion titled We Will Rock You appeared, then it went to DVD in 2001. The band protest­ed but could only rem­e­dy the sit­u­a­tion when they bought the rights to the film.

In describ­ing the restora­tion process, May, the irre­press­ible sci­en­tist, gets most excit­ed:

The sur­viv­ing neg­a­tive went to be doc­tored in the USA – by a process using algo­rithms invent­ed by John D Lowry of NASA for res­cu­ing the film from the Apol­lo Moon mis­sions. (Astro­physics gets every­where!)  You know how quick com­put­ers are these days…?  Well, to give you an idea of the huge num­ber-crunch­ing involved, it took 700 Apple Mac G5’s one MONTH to process this film. 

From the orig­i­nal 24-track audio, all the songs, which had been edit­ed, were restored to their full length, and what footage wasn’t cut and dis­card­ed was rejoined “with mod­ern dig­i­tal artistry” into full per­for­mances.

Giv­en that the out­takes had dis­ap­peared, the result “is a doc­u­ment which con­cen­trates on Fred­die,” says May, but no one in the band “is upset” about that. I doubt any Queen fans will be over­ly upset either. See and hear the glo­ri­ous­ly restored film and live audio from Mon­tre­al in 1981 here: a fast ver­sion of “We Will Rock You,” “Some­body to Love,” “Killer Queen,” “Bohemi­an Rhap­sody,” “Anoth­er One Bites the Dust,” the slow ver­sion of “We Will Rock You,” and “We Are the Cham­pi­ons,” below.

via Twist­ed Sifter

Relat­ed Con­tent:

Watch Queen’s Stun­ning Live Aid Per­for­mance: 20 Min­utes Guar­an­teed to Give You Goose Bumps (July 15, 1985)

Watch Marc Mar­tel, Who Sup­plied Vocals for the Award-Win­ning Queen Film, Sing Just Like Fred­die Mer­cury: “Bohemi­an Rhap­sody,” “We Are The Cham­pi­ons” & More

Scenes from Bohemi­an Rhap­sody Com­pared to Real Life: A 21-Minute Com­pi­la­tion

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Take a Free Online Course on the Great Medieval Manuscript, the Book of Kells

Last week, we called your atten­tion to the dig­i­ti­za­tion of the Book of Kells, one of the great man­u­scripts from the medieval peri­od. The dig­i­tized man­u­script, we should note, comes accom­pa­nied by anoth­er great resource–a free online course on the Book of Kells. Both dig­i­tal ini­tia­tives are made pos­si­ble by Trin­i­ty Col­lege Dublin.

The six-week course cov­ers the fol­low­ing top­ics:

  • Where and how the man­u­script was made
  • The social con­text from which the man­u­script emerged, includ­ing ear­ly medieval faith and pol­i­tics
  • The artis­tic con­text of the man­u­script, reflect­ing local and inter­na­tion­al styles
  • The the­ol­o­gy and inter­pre­ta­tions of the text
  • How and why the man­u­script sur­vived
  • The Book of Kells and con­tem­po­rary cul­ture

The course “is for any­one with an inter­est in Ire­land, medieval stud­ies, his­to­ry, art, reli­gion and/or pop­u­lar cul­ture.” Sign up for the free course today.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent

80 Free Online His­to­ry Cours­es from Great Uni­ver­si­ties, a sub­set of our larg­er col­lec­tion, 1,700 Free Online Cours­es from Top Uni­ver­si­ties

The Medieval Mas­ter­piece, the Book of Kells, Is Now Dig­i­tized & Put Online

Behold the Beau­ti­ful Pages from a Medieval Monk’s Sketch­book: A Win­dow Into How Illu­mi­nat­ed Man­u­scripts Were Made (1494)

800 Illu­mi­nat­ed Medieval Man­u­scripts Are Now Online: Browse & Down­load Them Cour­tesy of the British Library and Bib­lio­thèque Nationale de France

How Illu­mi­nat­ed Medieval Man­u­scripts Were Made: A Step-by-Step Look at this Beau­ti­ful, Cen­turies-Old Craft

Why Should We Read Sylvia Plath? An Animated Video Makes the Case

In “Morn­ing Song,” from Sylvia Plath’s posthu­mous 1965 col­lec­tion Ariel, pub­lished two years after her sui­cide, a new­born infant is a “fat gold watch.” Among the inces­sant lists of adjec­tives in both her work, “fat” is one that stands out, appear­ing often, in sev­er­al syn­onyms, as a cel­e­bra­tion of abun­dance and real anx­i­ety over weight gain and a gen­er­al too-much­ness. In the same poem, the baby is a work of art, a “new stat­ue.” Its moth­er, on the oth­er hand, is in one stan­za a cloud effaced by the wind in a mir­ror, and a clum­sy ani­mal, “cow-heavy and flo­ral / In my Vic­to­ri­an night­gown. / Your mouth opens clean as a cat’s.”

Plath’s images are brac­ing and unex­pect­ed, awed and strick­en, usu­al­ly at once. She deploys them so quick­ly and adroit­ly that even when one fails to land, the oth­ers imme­di­ate­ly take up the slack, mak­ing even her less-great poems impres­sive for a line or stan­za that takes hold in the mind for days. This abil­i­ty was not the result of either divine inspi­ra­tion or men­tal ill­ness, but tal­ent honed through hard work and com­mit­ment. Plath “chose the artist’s way. Poet­ry was her call­ing,” the ani­mat­ed TED-Ed video by Iseult Gille­spie tells us above. As such, she per­se­vered even through severe bouts with depres­sion and many sui­cide attempts before she final­ly suc­cumbed at age 30.

Plath’s semi-auto­bi­o­graph­i­cal nov­el, The Bell Jar, which dra­ma­tizes these themes, as well as a hand­ful of her dark­est poems, have come to pop­u­lar­ly sym­bol­ize her lega­cy. You’ve heard of them even if you’ve nev­er read them. Yet she com­posed a “large bulk of poet­ry,” her hus­band, poet Ted Hugh­es, wrote in the intro­duc­tion to her Col­lect­ed Works, pub­lished and unpub­lished, nev­er throw­ing any­thing out. “She brought every piece she worked on to some final form accept­able to her, reject­ing at most the odd verse…. Her atti­tude to her verse was arti­san-like: if she couldn’t get a table out of the mate­r­i­al, she was quite hap­py to get a chair, or even a toy.”

His char­ac­ter­i­za­tion may not sound like the most char­i­ta­ble, and as her lit­er­ary execu­tor, Hugh­es was accused of refus­ing to pub­lish some of her work. But he was also a fel­low poet who watched her tire­less­ly write and revise. Quot­ing from her jour­nals, Hugh­es shows how her first col­lec­tion, 1960’s The Colos­sus and Oth­er Poems, came togeth­er over a peri­od of many years, its title chang­ing every few months, new poems appear­ing and old ones falling away. The result is a debut whose “breath­tak­ing per­spec­tives on emo­tion, nature, and art con­tin­ue to cap­ti­vate and res­onate,” notes the video’s nar­ra­tor.

Despite her major pres­ence in the lit­er­ary mag­a­zines and the respect she won espe­cial­ly in the UK, The Colos­sus and Oth­er Poems would be Plath’s only pub­lished col­lec­tion in her life­time. It made her a well-respect­ed poet, but did not make her the celebri­ty she became after the pub­li­ca­tion of The Bell Jar three years lat­er and her sui­cide the fol­low­ing month. “With­in a week of her death,” writes Time mag­a­zine in its review of Ariel in 1966, “intel­lec­tu­al Lon­don was hunched over copies of a strange and ter­ri­ble poem she had writ­ten dur­ing her last sick slide toward sui­cide. ‘Dad­dy’ was its title.”

After the pub­li­ca­tion of Ariel, read­ers fixed on “Dad­dy” and “Lady Lazarus,” sen­sa­tion­al poems in which “fear, hate, love, death and the poet’s own iden­ti­ty become fused at bleak heat with the fig­ure of her father, and through him, with the guilt of the Ger­man exter­mi­na­tors and the suf­fer­ing of their Jew­ish vic­tims.” These are poems, wrote Robert Low­ell in his pref­ace, that “play Russ­ian roulette with six car­tridges in the cylin­der.” As fem­i­nist schol­ars embraced her work in the 1970s, a mor­bid fas­ci­na­tion with her image only grew. This is the Plath many peo­ple know by word of mouth. But those who haven’t read more of her will miss out.

Plath doesn’t shy away from star­ing at sui­cide, abuse, and mass mur­der. She helped to “break the silence sur­round­ing issues of trau­ma, frus­tra­tion, and sex­u­al­i­ty.” Ariel and her dozens of uncol­lect­ed poems are also “filled with mov­ing med­i­ta­tions on heart­break and cre­ativ­i­ty,” includ­ing the heart­break and cre­ativ­i­ty of moth­er­hood, a theme always fraught with fears of love and death. Plath’s work can be dark, and it can be at once lumi­nous in its imag­i­na­tive can­dor. In writ­ing about life with depres­sion and the domes­tic mis­ery vis­it­ed on her in her mar­riage to Hugh­es, she cel­e­brates life’s sub­lime plea­sures and mourns its depths of suf­fer­ing, in poem ofter poem, with near-con­stant inge­nu­ity, wit, and courage.

Relat­ed Con­tent:

Hear Sylvia Plath Read 50+ of Her Dark, Com­pelling Poems

Sylvia Plath, Ted Hugh­es & Peter Porter Read Their Poet­ry: Free Audio 

Sylvia Plath, Girl Detec­tive Offers a Hilar­i­ous­ly Cheery Take on the Poet’s Col­lege Years

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

The Roman Roads of Spain & Portugal Visualized as a Subway Map: Ancient History Meets Modern Graphic Design

Between the first cen­tu­ry BC and the fourth cen­tu­ry AD, Rome dis­played what we might call an impres­sive ambi­tion. In his project illus­trat­ing those chap­ters of his­to­ry in a way no one has before, sta­tis­tics stu­dent Sasha Tru­bet­skoy has shown increas­ing­ly Roman-grade ambi­tions him­self, at least in the realm of his­tor­i­cal graph­ic design. We’ve pre­vi­ous­ly fea­tured his mod­ern sub­way-style maps of the roads of the Roman Empire as well as the Roman roads of Britain here on Open Cul­ture. Today, we have his map of the Roman Roads of Iberia, the region today occu­pied main­ly by Spain and Por­tu­gal.

“This map was a blast to make,” writes Tru­bet­skoy. “I chose to fol­low the Anto­nine Itin­er­ary more strict­ly, which meant that I had to deal with many par­al­lel lines.” Also known as the itin­er­ary of the Emper­or Anton­i­nus or “Itin­er­ar­i­um Provin­cia­rum Antoni(ni) Augusti,” accord­ing to the Roman Roads Research Asso­ci­a­tion, the Anto­nine Itin­er­ary is “a col­lec­tion of 225 lists of stop­ping places along var­i­ous Roman roads across the Roman Empire.” Its val­ue “comes from it being one of a very few doc­u­ments to have sur­vived to mod­ern times which pro­vide detail of names and clues to the loca­tion of Roman sites and the routes of roads.”

Each list, or iter, that makes up the Anto­nine Itin­er­ary “gives the start and end of each route, with the total mileage of that route, fol­lowed by a list of inter­me­di­ate points with the dis­tances in between.” In cre­at­ing his Roman Roads of Iberia sub­way map, Tru­bet­skoy made each iter into its own “line,” though for some of them he had to draw from oth­er sources: “A cou­ple of Anto­nine routes were ambigu­ous and not eas­i­ly placed on a map, while a few impor­tant routes were miss­ing for which there is archae­o­log­i­cal evi­dence.”

It takes no small amount of work to con­vert this kind of often patchy and scat­tered knowl­edge from ancient his­to­ry into graph­ics as clean­ly and leg­i­bly designed as Tru­bet­skoy’s Roman-road sub­way maps. But the result, apart from offer­ing a nifty jux­ta­po­si­tion of past and present, reminds us of what the roads of the Romain Empire actu­al­ly meant: a degree of con­nect­ed­ness between dis­tant lands nev­er before achieved in human his­to­ry. You can sup­port Tru­bet­skoy’s efforts to show this to us in ever greater detail by mak­ing the US$9 sug­gest­ed dona­tion to down­load a high-res­o­lu­tion ver­sion of the Roman Roads of Iberia map. Rome was­n’t built in a day, much less its empire: the com­plete sub­way-map­ping of Rome’s roads will also require more time and labor — but then, would the builders of the Roman Empire have described their task as a “blast”?

Relat­ed Con­tent:

Ancient Rome’s Sys­tem of Roads Visu­al­ized in the Style of Mod­ern Sub­way Maps

The Roman Roads of Britain Visu­al­ized as a Sub­way Map

Rome Reborn: Take a Vir­tu­al Tour of Ancient Rome, Cir­ca 320 C.E.

How Did the Romans Make Con­crete That Lasts Longer Than Mod­ern Con­crete? The Mys­tery Final­ly Solved

The Rise & Fall of the Romans: Every Year Shown in a Time­lapse Map Ani­ma­tion (753 BC ‑1479 AD)

A Won­der­ful Archive of His­toric Tran­sit Maps: Expres­sive Art Meets Pre­cise Graph­ic Design

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Amazing Franz Kafka Workout!: Discover the 15-Minute Exercise Routine That Swept the World in 1904

Does your spare tire show no signs of deflat­ing as biki­ni sea­son looms?

Is the fear of bul­lies kick­ing sand in your face begin­ning to out­strip the hor­ror of trans­form­ing into a giant bug overnight?

Do you long to expe­ri­ence last­ing health ben­e­fits along with an impres­sive­ly fit appear­ance?

Friends, we make you this promise: The Amaz­ing Franz Kaf­ka Work­out will trans­form your life along with your physique in just 15 min­utes a day.

That’s right, just 15 min­utes of dai­ly cal­is­then­ics (and some com­mon sense prac­tices with regard to diet, sleep, and hygiene) is all it takes. Even pen­cil-necked authors walk­ing around with their backs bowed, their shoul­ders droop­ing, their hands and arms all over the place, afraid of mir­rors because they show an inescapable ugli­ness, can dis­cov­er the con­fi­dence that eludes them, through improved pos­ture, breath­ing, and mus­cle tone.

(Note: the Amaz­ing Franz Kaf­ka Work­out will not pro­tect you from the per­ni­cious, even­tu­al­ly fatal effects of tuber­cu­lo­sis.)

The Amaz­ing Franz Kaf­ka Work­out is more cor­rect­ly attrib­uted to fit­ness guru Jør­gen Peter Müller, above, the author of sev­er­al exer­cise reg­i­men pam­phlets, includ­ing the best­selling My Sys­tem: 15 Min­utes’ Exer­cise a Day for Health’s Sake, which was pub­lished in 1904 and then trans­lat­ed into 25 lan­guages.

Kaf­ka was def­i­nite­ly the best known of Müller’s devo­tees, scrupu­lous­ly run­ning through the pre­scribed exer­cis­es morn­ing and evening, wear­ing noth­ing more than the skin he was born in—another prac­tice Müller hearti­ly endorsed.

The chis­eled Mr. Müller was a pro­po­nent of reg­u­lar den­tal check ups, sen­si­ble footwear, and vig­or­ous  tow­el­ing (or “rub­bing”), and an ene­my of con­stric­tive woolen under­wear, closed win­dows, and seden­tary lifestyles. My Sys­tem includes some obser­va­tions that wouldn’t sound out of place in a Kaf­ka nov­el:

The town office type is often a sad phe­nom­e­non pre­ma­ture­ly bent, with shoul­ders and hips awry from his dis­lo­cat­ing posi­tion on the office stool, pale, with pim­ply face and poma­tumed head, thin neck pro­trud­ing from a col­lar that an ordi­nary man could use as a cuff, and swag­ger­ing dress in the lat­est fash­ion flap­ping round the sticks that take the place of arms and legs! At a more advanced age the spec­ta­cle is still more pitiable… the eyes are dull, and the gen­er­al appear­ance is either still more sunken and shriv­eled or else fat, flab­by, and pal­lid, and enveloped in an odour of old paper, putri­fied skin grease, and bad breath.

In an essay on Slate, Sarah Wild­man, the descen­dent of two lean Müller fans, delves into the Müller System’s pop­u­lar­i­ty, par­tic­u­lar­ly amongst 20th-cen­tu­ry Euro­pean Jews.

Just as best-sell­ing fit­ness experts do today, Müller beefed up his fran­chise with relat­ed titles: My Sys­tem for Ladies, My Sys­tem for Chil­dren, and My Sun­bathing and Fresh Air Sys­tem.

The orig­i­nal book is in the pub­lic domain and can be down­loaded for free from the Inter­net Archive, where one com­menter who has been fol­low­ing the sys­tem for near­ly sev­en­ty years gives it a hearty thumbs-up for its sta­mi­na restor­ing pow­ers.

Oth­ers seek­ing to make a buck by charg­ing for Kin­dle down­loads have the decen­cy to offer free instruc­tions for each of the indi­vid­ual exer­cis­es, includ­ing Quick Side­ways Bend­ing of Trunk (with Rub­bing) and the plank‑y Bend­ing and Stretch­ing of the Arms, part­ly Loaded with the Weight of the Body.

Even those unlike­ly to per­form so much as a sin­gle deep knee bend should get a bang out of the orig­i­nal pho­to illus­tra­tions, which, back in 1904, were as ripe for erot­ic dou­ble duty as the whole­some men’s physique mags of the 50s and 60s.

Insert spec­u­la­tion as to Kafka’s sex­u­al ori­en­ta­tion here, if you must.

via Men­tal Floss

Relat­ed Con­tent:

Walt Whitman’s Unearthed Health Man­u­al, “Man­ly Health & Train­ing,” Urges Read­ers to Stand (Don’t Sit!) and Eat Plen­ty of Meat (1858)

77 Exer­cis­es: A Work­out Video For Fans of the Talk­ing Heads

What’s a Sci­en­tif­i­cal­ly-Proven Way to Improve Your Abil­i­ty to Learn? Get Out and Exer­cise

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Join her in New York City tonight, March 11, for the next install­ment of her ongo­ing book-based vari­ety show, Necro­mancers of the Pub­lic Domain. Fol­low her @AyunHalliday.

Alan Watts Presents a 15-Minute Guided Meditation: A Time-Tested Way to Stop Thinking About Thinking

The con­cept of empti­nessshūny­atā—in Mahayana Bud­dhism is per­haps a sub­ject best avoid­ed in casu­al con­ver­sa­tion. It so vex­es every­one not least because of issues of trans­la­tion: “empti­ness,” many schol­ars think, hard­ly suf­fices as a sub­sti­tute. In Eng­lish it has a more dis­tinct­ly nihilist fla­vor than was intend­ed. Yet empti­ness is so indis­pens­able that it can hard­ly go unmen­tioned when the prac­tice and pur­pose of med­i­ta­tion come up in Bud­dhist thought.

Leave it to Zen to put things in such suc­cinct and down-to-earth ways: the prac­tice of med­i­ta­tion is to devel­op “’no mind,’” says Suzu­ki Roshi. It is to have “no gain­ing idea.” The rea­son is to have no rea­son. But from the same point of view, there is a point: “the point we should make clear in our prac­tice,” the Zen mas­ter tells us: we should “put more empha­sis on big mind rather than small mind.”

If you need more clar­i­fi­ca­tion, you might turn to anoth­er Zen pop­u­lar­iz­er who also began to draw audi­ences in Cal­i­for­nia in the 50s: Alan Watts. Watts came to San Fran­cis­co not with a life­time of monas­tic train­ing in Japan, but through his train­ing as an aca­d­e­m­ic, Epis­co­pal priest, and Zen enthu­si­ast in Britain. He is wordier, less poet­ic, and more essay­is­tic in his deliv­ery, but in dis­cussing the pur­pose of med­i­ta­tion, you will find him say­ing the very same things as the Zen mas­ters:

Med­i­ta­tion is the dis­cov­ery that the point of life is always arrived at in the imme­di­ate moment. And there­fore, if you med­i­tate for an ulte­ri­or motive — that is to say, to improve your mind, to improve your char­ac­ter, to be more effi­cient in life — you’ve got your eye on the future and you are not med­i­tat­ing!

As for Suzuk­i’s “big mind,” Watts has his own ver­sion: “The art of med­i­ta­tion is a way of get­ting into touch with real­i­ty… our basic insep­a­ra­bil­i­ty from the whole uni­verse.” These are not nec­es­sar­i­ly syn­onyms for “empti­ness,” but the idea of hav­ing no idea maybe comes close to sum­ma­riz­ing the con­cept. “Not know­ing,” as the koan says, “is most inti­mate.”

Maybe it’s hair-split­ting and belabors the com­par­i­son, but Suzu­ki Roshi did not talk about med­i­ta­tion as a way to stop all think­ing. This is futile, he would argue. Watts seems to sug­gest oth­er­wise when he says that “we become inte­ri­o­ral­ly silent and cease from the inter­minable chat­ter that goes on inside our skulls. Because you see, most of us think com­pul­sive­ly all the time.” Most hon­est peo­ple will tell you they think com­pul­sive­ly dur­ing med­i­ta­tion as well. But in his guid­ed med­i­ta­tion above, Watts acknowl­edges just this fact.

Indeed, his mat­ter-of-fact way of rec­og­niz­ing the ever-pres­ence of thought is what makes the instruc­tions he gives so use­ful, even if they are also, ulti­mate­ly, point­less. Hear the orig­i­nal fif­teen minute guid­ed med­i­ta­tion at the top of the post and an edit, with some, maybe dis­tract­ing, back­ground music, just above. To let think­ing recede into the back­ground, we must engage our oth­er sens­es, let­ting every sound and sen­sa­tion come and go and the autonomous ner­vous sys­tem take over.

How to let go of think­ing about think­ing? Let Watts guide you in an exer­cise and see what hap­pens. Then lis­ten to Suzu­ki Roshi describe the Bud­dhist phi­los­o­phy of empti­ness. As far as med­i­ta­tion, or “zazen prac­tice,” goes, he says, our zazen prac­tice is based on… the teach­ing of shūny­atā or empti­ness,” which is not an idea but an expe­ri­ence of “let­ting go of fixed ideas,” writes anoth­er Zen mas­ter who brought his prac­tice to the U.S., “in order to go beyond them.”

via Big Think

Relat­ed Con­tent:  

Alan Watts Dis­pens­es Wit & Wis­dom on the Mean­ing of Life in Three Ani­mat­ed Videos

How Med­i­ta­tion Can Change Your Brain: The Neu­ro­science of Bud­dhist Prac­tice

Stream 18 Hours of Free Guid­ed Med­i­ta­tions

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Bill Murray Explains How a 19th-Century Painting Saved His Life

You don’t under­stand pre­war 20th-cen­tu­ry Amer­i­ca unless you under­stand a par­tic­u­lar 19th-cen­tu­ry French paint­ing: Jules Bre­ton’s The Song of the Lark. “In this evoca­tive work, a young peas­ant woman stands silent­ly in the flat fields of the artist’s native Nor­mandy as the sun ris­es, lis­ten­ing to the song of a dis­tant lark,” says a post from the Art Insti­tute of Chica­go. Apart from being select­ed as Amer­i­ca’s favorite paint­ing in 1934, it was also Eleanor Roo­sevelt’s favorite work of art, it pro­vid­ed the title for Willa Cather’s third nov­el, and it “inspired Bill Mur­ray while he was strug­gling as an actor in Chica­go.”

In the video above, a clip from a press con­fer­ence on the Mur­ray-fea­tur­ing his­tor­i­cal art-heist film The Mon­u­ments Men, he tells the sto­ry of how The Song of the Lark saved him. “This may be a lit­tle bit not-com­plete­ly-true,” Mur­ray says, “but it’s pret­ty true.”

When he first start­ed act­ing on the stage in his home­town of Chica­go, he did­n’t quite have the skills that have made him such a com­pelling pres­ence for more than forty years on the screen. After what sounds like one par­tic­u­lar­ly poor ear­ly per­for­mance — poor enough to make him con­sid­er his life prac­ti­cal­ly over — he took a despair­ing walk toward Lake Michi­gan, think­ing, “If I’m going to die where I am, I may as well go over to the lake and float for a while after I’m dead.”

But then a sud­den, impul­sive turn up Michi­gan Avenue took Mur­ray to the Art Insti­tute of Chica­go, and there he found him­self in front of The Song of the Lark, which has now hung there for over a cen­tu­ryThe sight of it got him think­ing: “ ‘Well, there’s a girl who does­n’t have a whole lot of prospects, but the sun’s com­ing up any­way and she’s got anoth­er chance at it.’ So I think that gave me some sort of feel­ing that I, too, am a per­son, and I get anoth­er chance every day the sun comes up.” Many of the Great Depres­sion-era Amer­i­cans who admired Bre­ton’s paint­ing must have drawn sim­i­lar feel­ings from it, just as sure­ly as many of Mur­ray’s fans have found inspi­ra­tion in all his char­ac­ters, art­ful­ly craft­ed between the comedic and the dra­mat­ic — char­ac­ters that, with­out The Song of the Lark, he may nev­er have lived to per­form.

Relat­ed Con­tent:

The Art Insti­tute of Chica­go Puts 44,000+ Works of Art Online: View Them in High Res­o­lu­tion

Bill Mur­ray Explains How He Pulled Him­self Out of a Deep, Last­ing Funk: He Took Hunter S. Thompson’s Advice & Lis­tened to the Music of John Prine

The Phi­los­o­phy of Bill Mur­ray: The Intel­lec­tu­al Foun­da­tions of His Comedic Per­sona

Bill Mur­ray Reads the Poet­ry of Lawrence Fer­linghet­ti, Wal­lace Stevens, Emi­ly Dick­in­son, Bil­ly Collins, Lorine Niedeck­er, Lucille Clifton & More

Lis­ten to Bill Mur­ray Lead a Guid­ed Medi­a­tion on How It Feels to Be Bill Mur­ray

Art Exhib­it on Bill Mur­ray Opens in the UK

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

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